English translation — ברכת ב״ק אדמו״ר שליט״א יום א׳ פ׳ ויחי, עשרה בטבת, יהפד לשמחה, ה׳תשמ״ז לפני אמירת סליחות וקריאת התורה

At the time of delivering the rabbinical ruling of the communities regarding the necessity of Moshiach's coming

May the Almighty fulfill your heart's desires for good in all the matters that stand here,

And in the language of the Rambam¹: Amen, so may it be His will.

And this should be truly speedily in our days,

And especially since it is thirty days before Yud Shevat.

One should hear good tidings,

and may these days² be transformed "to joy and gladness and to good festivals"².

Sefer HaSichos - 5747

Vov 23

Sicha of Sunday, Parshat Vayechi,

Tenth of Teves - will turn into joy - 5747

- in the synagogue,

after the Minchah prayer -

It was discussed many times about the renewal of the custom¹

(as was renewed also in this synagogue)

of saying "Divrei Kibushin" on the fast day

The essence of the fast - "it is from the ways of repentance"/ "in order to awaken the hearts to open the ways of repentance."

"In memory of these words we will return to do good'/ and especially at a time of favor - 'a fast and a day of favor to God'⁵."

"And this is also the content of the custom of reciting 'words of rebuke',"

"whose content,"

"words of arousal regarding the matter of repentance."

"And one could say,"

"that this matter is also hinted at in the phrase 'words of rebuke!' - from the phrase 'He will suppress our iniquities and cast all their sins into the depths of the sea'⁵,"

"that this is the matter"

(of the action of)

repentance.

And an additional advantage in this - from the aspect of speaking in public,

as our Sages, of blessed memory, said: "If one eats with ten, the Shechinah dwells"

(and especially in the presence of ten times ten of Israel,

one hundred of Israel,

and more than one hundred, etc.")

And all this, "even though they are not

speaking words of Torah,

and certainly when they engage in Torah

("ten who sit and engage in Torah""⁷)

and particularly in an elevated time,

"a day of will,"

and in an elevated place,

synagogue and study hall,

"great house",

"in which they magnify prayer,

"and in which they magnify Torah"".

And the main point - that through this they nullify the cause of the fast,

"our evil deeds.

that caused.

those troubles"⁴,

and consequently,

is also nullified

(the cause)

the fast - as per the ruling of the Rambam at the conclusion and seal⁵ of the Laws of Fasts: "All these fasts are destined to be abolished in the days of Mashiach",

and adds,

"And not only that, but they are destined to become festive days and days of joy and gladness,

as it is said⁵, "So said the L-rd of Hosts: The fast of the fourth [month] etc. and the fast of the tenth [month] shall become for the house of Yehuda for joy and for gladness and for good festivals, and love truth and peace."

And more specifically:

"He will suppress our iniquities"

(the concept of "words of suppression")

includes not only the nullification of iniquities,

"his iniquity is uprooted from its origin"⁴,

but also of my-

Sefer HaSichos - 5747

The essence of teshuvah - "launders the sins",

"itgalfa chashocha l'nehora"¹⁵,

"zedonot na'asu lo k'zechuyot"¹⁶,

And beyond that - "like actual merits"¹⁷.

And similarly regarding the effect - not only the nullification of fasts,

"all these fasts are destined to be abolished in the days of Mashiach",

but also their transformation into joy and gladness,

As explained in the Rambam, "Not only that, but they are destined to be days of good and days of joy and happiness"¹⁸.

And we may add,

that these two matters

(cancellation of the undesirable gentile and its transformation into good and holiness)

they are analogous to the two matters that the Rambam writes at the end and conclusion of his book regarding "that time" in which the fasts will be annulled and turned into joy and happiness —

"There will be no famine, no war, no envy and competition,"

that is,

Negative aspect,

The nullification of all undesirable matters,

Positive aspect"⁷,

"And there will be no occupation⁷

of the entire world⁷⁷ except to know G-d alone⁷.

As it is stated⁷⁷, "For the earth shall be filled with the knowledge of G-d as the waters cover the seabed."

as mentioned above,

The common denominator in all fasts - is emphasized particularly on the Tenth of Tevet:

On the Tenth of Tevet we find a special stringency regarding the other fasts

(among the four fasts)

- as brought in the Beis Yosef⁷⁵ that which is written in the Avudraham"⁷ that 'even if it fell on Shabbos they could not postpone it to another day,

because it is stated about it⁷⁷ 'on this very day,'

like on Yom Kippur."

And these matters are a fortiori:

If regarding the matter

(the undesirable)

The affliction of the fast has special validity on the Tenth of Tevet - regarding the good matter of the day of fasting,

"a day of favor to G-d",

until it is transformed into joy and gladness,

all the more so does the Tenth of Tevet have special validity⁷⁸.

Sunday, Parshat Vayechi,

Asarah B'Teves

And behold,

Also on Asarah B'Teves there are changes from year to year,

regarding the determination of the days of the week and the weekly Torah portion.

(And well-known is the teaching

(instruction)

of Admor HaZaken² that we need to "live with the times" / and also regarding the general perception,

And in this year there are various special elevations,

as follows.

And in the introduction:

First of all,

behold,

from the aspect of the command and instruction of the Torah "rejoice in holiness"³,

"They have no rest etc., as it is said³, 'They go from strength to strength'"³²,

it is understood,

That the Tenth of Teves this year is in a manner of elevation relative to the Tenth of Teves of last year,

and certainly [so] regarding the previous years³³.

However,

This elevation is with extra emphasis when one finds revealed a special new thing in this year that was not in last year.

And this new thing brings about an addition also in the matters of the Tenth of Teves that were in last year,

and likewise in the general matter of the Tenth of Teves in all the years³¹ —

as understood from the words of the Gemara³³: 'Is it that Shabbos benefited the additional offerings but did not benefit the daily offerings?'

That is,

that the sanctity of Shabbat effects an elevation also in the daily offerings that are offered each day,

"since nowadays, even they are offered, the name of Shabbat is upon them"³.

And regarding our topic:

The fixed date of the Tenth of Tevet on the first day of Parshat Vayechi also occurred last year,

And it was already explained at length³ the unique elevation of this fixed date,

both from the aspect of the days of the week,

Sunday,

and from the aspect of the weekly Torah portion,

"And Jacob lived in the land of Egypt,"

which,

through this is added to the general matter of the Tenth of Tevet,

as mentioned above at length.

However,

On the Tenth of Tevet of this year, a special elevation was added that was not in the previous year - being in the Sabbatical year,

"a Sabbath unto the Lord"³,

And in the Sabbatical year itself - a year whose beginning and start,

Yom Tov of Rosh HaShanah

(which includes all the days of the year,

in the manner and example of the "head" which includes the vitality of all the limbs of the body,

and leads them also after the spread of vitality in the body's limbs³)

"on the day of Shabbat⁴.

From the language of Zohar and light

(Sefer HaMaamarim 5708 p. 240)

/ It is in the category of,

This is the gate to Him in his private service

(Sefer HaSichos 5700 p. 22)

Sefer HaSichos - 5747

And accordingly,

One should dwell on the unique innovation of the Tenth of Tevet this year - it being in the year of Shemittah,

whose beginning and start is on the Sabbath day

In addition to the fact that its occurrence was on Sunday and in Parshas Vayechi,

as last year,

which,

the combination of all these matters together

(Sunday,

Parshas Vayechi,

the Shemittah year,

and Rosh Hashanah falling on Shabbos)

It is not customary at all, and to explain also that this novelty causes an additional elevation in all matters of the Tenth of Tevet,

as follows.

The special novelty of the Tenth of Tevet this year is the matter of Shabbos,

both on account of the Shemittah year,

"Shabbos unto G-d,"

and even more so because of the fact that Rosh Hashanah fell on Shabbos.

And behold,

On the day of Shabbat — "all your work is done"³⁷ / and its entire concept is — delight² / "and you shall call Shabbat a delight"³⁹ — / "the one who delights in Shabbat"⁵ / until a semblance and example of the perfection of the

i.e., the ascent of the Sefirah of Malchut

(Earth)

And the day of Shabbat — the ascent of all the Sefirot

(see Derech Mitzvosecha, commandment of the sanctity of the seventh year.

and elsewhere.)

And from this is understood the elevation that is added in the shemittah year when Rosh Hashanah falls on Shabbat

(Regarding the service of man)

- that the aspect of Shabbat penetrates not only into the sefirah of malchus within him

(actual deed,

beginning from the deed that is in Torah,

elucidating the halachic conclusion / but also into all the sefiros within him,

in all the structure of his stature,

namely,

that his entire existence and all aspects of his service are permeated with the matters of Shabbat,

since Rosh Hashanah

(

the head that includes all the days of the year)

falls on the day of Shabbat.

the delight of the Future,

"a day that is entirely Shabbat and rest for the life of the worlds"*/

And its meaning in the service of G‑d⁴¹ — service out of delight, both regarding Torah study•/ Torah study out of delight

(and in particular, the inner dimension of the Torah,

the reasons of the Torah,

in which the concept of delight in the Torah is most emphasized)

and they are regarding the service of prayer/ not

(only)

requesting his needs"⁵,

but rather,

The very essence of connection

(Prayer from the language of connection⁵)

with the Holy One, blessed be He,

to the ultimate perfection - "then you shall delight in Hashem"⁵².

And this innovation - the matter of delight - is connected and adds elevation in all matters of the Tenth of Tevet,

whether regarding the general concept of the fast,

whether regarding the special severity of the Tenth of Tevet,

whether regarding its falling on the first day of the week,

And regarding the first day of Parshas Vayechi,

as follows.

Explanation of the connection between the concept of pleasure and the matters of the fast:

The general subject of the fast - the transformation of the

the first day of Parshas Vayechi,

the Tenth of Teves.

Affliction to a 'day of will',

Until the innermost of will - pleasure⁵³.

And its example in Halacha - a fast for a dream on Shabbos,

That 'this fast is a pleasure for him'⁵⁴,

Since the will transforms the affliction into delight⁵⁵.

The special material of the Tenth of Teves,

That 'even if it occurred on Shabbos, they would not be able to postpone it.'

like Yom Kippur" - for on Yom Kippur the main emphasis is the transformation of affliction into delight,

as is known⁵⁵ that "to revive them in famine"⁵⁷ refers to Yom Kippur,

"that the vitality

(including its completeness,

delight)

He is from the aspect of the hunger itself",

As explained in many places•⁵ that Yom Kippur is the aspect of the intrinsic pleasure that is not felt

(resembling the World to Come where there is no eating and drinking)

*⁵.

The fixed day on Sunday - as we find in the "Men of the Watch" that "they would not fast."

On Sunday so that they not go from rest and delight to exertion and fasting""⁵,

That is,

that on one of Shabbos the sorrow of the fast is more emphasized,

and consequently,

more emphasized is also the

(turning the sorrow into)

delight*.

Sunday of Parshas Vayechi,

"And Jacob lived in the land of Egypt seventeen years"⁵⁵ - as it is stated

In the Zohar⁵⁵: "Behold, these are seventeen other years of delights and luxuries! and pleasures and yearnings! etc."⁵⁴.

And one may add to this,

Based on what is explained in "Torah Or" on Parshat Vayechi

(the weekly Torah portion in Chassidus)

- the inner dimension of the Torah,

as it comes in a manner of understanding and comprehension,

Yitfar-nesuch⁵⁵,

In Chabad Chassidic teachings:

On the verse⁵⁵ "Chachlili einayim mein go" / "Every palate that tastes it _says li li" _ the Alter Rebbe explains in Torah Ohr⁵ that it refers to the highest level of love of Hashem.

[As he explains at length,

proportionately,

the details of the levels regarding love,

and in more explanation,

"Yit-parnason" in perfection - in the famous letter of his holiness, my father-in-law, the Rebbe⁵^ "love of delights"⁷,

to delight in Hashem from abundance of all that is in Him, the aspect of the quality of the level of Shabbat,

then you will delight in etc. and you shall call Shabbat a delight etc. the love in the delights that are revealed on Shabbat,

from the aspect of the revelation of the level of wine,

the wine of Torah,

that the aspect of the palate that tastes the wine will be revealed,

namely, the aspect of Chochmah (wisdom)

Sefer HaSichos - 5747

and the reasons for the mitzvos (Taamei Hamitzvos) which are the aspect of the supreme delight,

And through this, he ascends from elevation to elevation,

to me, to me,

until the highest of levels."

And until the ultimate perfection in this - in the days of Moshiach

(as it is stated before this: "Until Shiloh comes, and to him the obedience of the nations",

that then will be "binding his foal to the vine, etc., his eyes red from wine, etc."⁷²)

for then there will be the perfection of the revelation of the reasons and secrets of the Torah,

As it is written⁶² "Let him kiss me with the kisses of his mouth,"

"The secret of my reasons and the hidden of my treasures'*⁷,

That will be revealed in the future⁷⁵.

The aforementioned matter

(Love in pleasures,

the perfection of love)

is also connected with the general matter of the service of repentance,

Through this, the fasts are transformed into joy and gladness in the days of Mashiach:

It was explained above

that the service of teshuvah in its completeness is in the manner of turning darkness into light,

"intentional sins become for him like merits,"

through which the concept of transformation is also brought about in the Encompassing - not only the nullification of the fasts,

but also their transformation into joy and gladness.

And behold,

The completeness of teshuvah⁷⁵ in a way that

"Intentional sins become for him like merits" etc. is - through teshuvah out of love⁷⁷,

And it is explained in Tanya⁷⁸ that this is "teshuvah out of love from the depths of the heart with great love and yearning, and a soul that longs to cling to Him, blessed be He, and his soul thirsts for G‑d like a weary and thirsty land."

With greater intensity than the thirst of the souls of the tzaddikim,

as our Sages said, "In the place where baalei teshuvah stand etc."

And since the completeness of teshuvah is connected to the greatness and strength of love for G‑d,

therefore,

Although the main emphasis here is on the matter of thirst, etc., nevertheless,

It is understood and even obvious that afterward it is easier to reach also the level of love of delights,

And moreover,

but in a manner loftier than the level of love of delights of the righteous,

As mentioned,

"In the place where penitents stand, etc."⁸¹.

And as mentioned,

Through this, the fasts are also turned into joy and gladness in the days of Mashiach,

That then the completeness of the matter of pleasure will be revealed,

Whether regarding the revelation of the pleasure of "a day of goodwill to Hashem" in "good days and days of joy and gladness",

And whether regarding the entirety of the time of the days of Moshiach,

! 7)

Our Parsha, Mattot,

17th of the month of Machi,

Tenth of Teves

As mentioned,

"The entire occupation of the world will be only to know G‑d.

"For the earth will be filled with knowledge of G‑d",

through which one comes to love G‑d with perfect completeness,

"One does not love the Holy One, blessed be He, except through the knowledge with which one knows Him,

and according to the knowledge will be the love"⁸²,

And as he concludes,

"Pleasant coverings for the sea,"

Water is the matter of kindness,

attribute of love⁸⁵,

to the perfection of love - love in pleasures.

Based on this, one should add an explanation in the words of the Rambam at the end and seal of the Laws of Fasts - that he also brings the end of the verse,

"And truth and peace love":

It was explained once⁸⁴,

that the intention of the Rambam is to hint that this matter,

"All these fasts are destined to be nullified in the days of Mashiach,

"and moreover, they are destined to become holidays and days of joy and gladness,"

is done through the conduct of "love truth and peace,"

Ahavat Yisrael⁸⁵,

since through Ahavat Yisrael they nullify the cause of the exile

(which was - the opposite of Ahavat Yisrael⁸⁸)

And when the cause is nullified, the effect is automatically nullified.

(the exile)

the days of Mashiach.

However,

this explanation is not entirely clear,

since,

according to this, the order of things should be

(In the verse,

and in our case)

In the words of the Rambam to the contrary - "love truth and peace,

and through this and afterwards

"The fast of the fourth [month] etc. and the fast of the tenth [month] will be etc. for joy and for gladness and for festive seasons."

Therefore,

it can be said,

that at the conclusion of the verse "love truth and peace" is hinted an even more elevated concept than the transformation of the fasts into joy and gladness and festive seasons.

And in the introduction:

Even after the conversion of the fasts to joy and happiness,

when it will be revealed,

in the saying,

the completeness of the aspect of pleasure,

love with pleasures - this is still not the ultimate completeness,

And in the words of the Alter Rebbe in Tanya: "Even if he is a complete righteous person who serves G-d with awe and love with pleasures."

He is a thing unto himself, a fearer of G-d and a lover of Him"

"There is one who loves"⁸⁸.

The ultimate perfection is,

that after all the elevations of love in pleasures,

he arrives at the ultimate self-nullification completely,

that he has no existence of his own at all,

since all his existence is only the existence of his Creator,

as explained in K"mi⁸ in the matter of "simple servant" and "faithful servant" etc.,

that he changes his entire existence,

action,

emotions,

intellect,

up to will and pleasure

(and on the contrary,

specifically in such a manner can his service be in completeness)

But that is not his reality,

But rather,

the reality of the Master,

up to the will and pleasure of the Master,

in the aspect of the nullification of "דאין עוד מלבדו״״י,

And beyond this - "אין עוד״יי.

Sefer HaSichos - 5747

And this is the content of the concept of "love truth and peace":

"האנזח": The matter of "truth" in its absolute truth - is nothing but essence and being,

Likewise,

Every matter of revelation and illumination etc.,

is nothing but "lip of truth",

"truth",

but not absolute truth!,

which only pertains to essence and being.

And in our case,

In the service of man — the ultimate nullification,

"There is none else,"

until this is also effected in the entire world — a dwelling place for Him in the lower realms⁹²,

like a person's dwelling, in which the person is revealed in his entire essence⁵³,

until there is no other existence at all aside from the existence of the Essence.

"And the peace": Since he has reached ultimate nullification completely,

"There is none else,"

that there is no existence aside from the Essence and Being.

"The truth" - this is the essence of the matter of "shalom" ⁵י,

"Shalom"

(also)

from the language of completeness⁴*,

the ultimate perfection.

"Love": if in every matter of service there is need for divine assistance,”

in such an elevated service

("the truth and the peace")

- all the more so

("as it is written

(Isaiah 30,

and your teacher will no longer be hidden,

meaning that he will not be covered from above with a wing and garment"

(Tanya ch. 36)

It is not contradictory to [the statement] that "the king is not seen when he is naked"

(Sanhedrin 22,

- because,

since he is at the ultimate level of self-nullification, having no independent existence of his own,

and his entire existence is only the existence of the King,

it is not applicable to say "they see him",

since he becomes part of the Essence,

And several.

And it is understood,

that there are several aspects in <i>siyata d’Shmaya</i> (heavenly assistance),

up to the aspect of “he who gives to the tree gives most handsomely” in its completeness.

And this matter derives from the intensity of the love of the Holy One, blessed be He, for Israel,

which,

the “vessel” for this is the love of Israel for the Holy One, blessed be He,

until the completeness of love,

Love with delights.

And it may be said,

that the matter of 'love truth and peace'

(after and above the transformation of the fasts to joy and gladness)

is in the manner and like the concept of 'as waters cover the sea'

(at the conclusion and seal of Sefer HaYad)

- that not only does 'the earth be filled with knowledge of G-d',

but even more than this,

that the existence of the land is concealed and totally nullified, until there is nothing but "knowledge of G‑d,"

just as the waters cover the seabed and all creatures within it,

so that their entire existence is only the existence of the waters of the sea."

Now,

the general concept of the nullification of the fasts and their transformation into joy and gladness in the days of Mashiach — depends on our deeds and service throughout the entire time of the exile,

like all the revelations of the future to come""•.

And in this matter there is a lesson and empowerment from the weekly portion — "And Yaakov lived in the land of Egypt seventeen years":

"Yaakov" - refers to

(also)

to each and every Jew,

since,

"his soul

(of Yaakov)

is included

Sunday, Parshat Vayechi,

Tenth of Tevet

of all the souls of Israel from eternity to eternity"׳"■.

And behold,

(also)

when Jacob was in the land of Egypt,

place of exile - then "And Jacob lived",

as known³"׳ the story regarding his question³"׳ of the Tzemach Tzedek

(in his childhood,

As his teacher taught him—according to the commentary of the Baal HaTurim—that Jacob lived his 17 best years in the land of Egypt)

To his grandfather, the Alter Rebbe: Is it possible,

that our father Jacob,

the chosen of the patriarchs,⁴

the best years of his life should be the 17 years he lived in the land of Egypt? And the Alter Rebbe answered him: It is written,³ "And he sent Judah before him to show the way to Goshen,"

"to establish for him a house of study, etc."

When one studies Torah, one draws closer to the Holy One, blessed be He,

and then,

Even in Egypt, there was "And he lived,"

to the extent of the choicest of his years etc.

And this itself—in a manner of elevation and addition,

Since "the righteous have no rest etc., they go from strength to strength"³³,

And certainly our father Jacob,

"The Patriarchs are the Chariot"⁷,

And in particular, "the chosen of the Patriarchs"—surely during the seventeen years, he was elevated from one elevation to a most sublime elevation.

And as mentioned,

This matter provides instruction and empowerment for every single Jew,

that even during the

exile, he can have a state and condition of "And Yaakov lived,"

whereby,

through this, the purpose of the descent into exile is fulfilled,

automatically)

immediately and at once, the true and complete redemption through our righteous Moshiach⁸.

And in this regard, there is an additional emphasis in connection and relevance to this year - the year of Shemittah,

"Shabbos for Hashem,

which begins and starts on the day of Shabbos:

The day of Shabbos emphasizes the concept of "all your work is done,"

that is,

that even "your work,"

the work of a Jew,

fulfilling the mission of Hashem to make for Him a dwelling place in the lower worlds - is "already done,"

As is testified by the Rebbe, my father-in-law, the leader of our generation,

that each one of us,

within the entirety of the Jewish people,

has finished all matters⁸⁷,

and all that remains is "to polish the buttons",

in order to be ready,

"stand ready, all of you",

(I have set Hashem before me³)

"Step" of the "Hosts of Hashem"

(as they are called ka'arya miYisrael)

³" before the King of kings, the Holy One, blessed be He,

that then will be the completeness of joy - "Will rejoice

Sefer HaSichos - 5747

"Hashem in His works"² and "Yisrael will rejoice in his Maker"⁵,

as they connect together⁶"

And similarly the completeness of pleasure,

the pleasure of the Creator and the pleasure of the created being⁷

as they join together,

from the aspect of the singular essence in the soul of each and every Jew,

which is connected with the aspect of the general singular essence,

Moshiach our righteous one*

until the completeness of unity with the "Only One of the World"

(the aspect of "yachid" which is above the aspect of "echad"^ "Yisrael and the King alone""¹².

The takeaway from all the above regarding actual deed - "the deed is the main thing" -:

As we stand on "a day of favor to G-d" which contains all the elevations mentioned above - we must make good resolutions to add even more in the completion and perfection of our deeds and service

(including)

in "polishing the buttons",

since,

after all the above matters,

behold,

Our righteous Mashiach still has not come! And consequently,

there is a need to add another good deed,

good speech or

(at least)

a good thought,

that,

each and every action

(deed,

speech or thought)

has the power to bring about the true and complete redemption,

as the ruling of the Rambam⁹⁵ “if one performs a single mitzvah,

he has tipped

himself and the entire world to the side of merit,

and brought salvation and deliverance to himself and to them"²².

And a special arousal in our standing thirty days before the yahrzeit of the tenth

("Yehii Kodesh"²²)

In Shevat²⁵ -

"Thirty days before the holiday"²⁶ - to add with greater vigor and strength in fulfilling the directive regarding "polishing the buttons",

to be prepared,

"Stand ready, all of you",

for the true and complete redemption,

immediately and at once,

"Immediately they are redeemed"²⁷.

And more specifically regarding actual practice - one must arouse regarding the matters emphasized in the haftarah of the fast day:

Sunday, Parshat Vayechi,

the Tenth of Tevet

"Observe justice and perform charity""¹⁰¹ - an addition in Torah study

("justice"⁵׳)

and in the giving of charity.

"And I will give them in My house and within My walls a name and a remembrance, etc."⁵ — an addition regarding the matter of establishing houses,

houses of Torah,

houses of prayer and houses of Gemach,

in every place,

and likewise to make from his private home of each and every one of Israel a house of Torah, prayer, and Gemach

(as has been discussed many times)

including — "a house of assembly for sages"⁵,

That from time to time a farbrengen of several Jews should be held in it,

Out of love of Israel and unity of Israel,

And "great is the drink that brings close"⁵⁵,

Through which is nullified

(for the better)

his existence as a private house,

since several Jews gather in it.

And until "My house shall be called a house of prayer for all peoples"⁵⁵,

Not only does it affect and influence Bnei Yisrael,

but it also affects the nations of the world4" _ by fulfilling the commandment that was commanded in the ruling of the Rambam "to compel all the inhabitants of the world to accept the commandments that were commanded to the children of Noah.

Because the Holy One, blessed be He, commanded them in His..."⁵⁵,

And this is also a preparation for the fulfillment of the prophecy⁵⁴ 'Then I will turn to the peoples a pure language, that they may all call upon the name of the L-rd, to serve Him with one accord.'

Following the above - here is the place to add in good speech,

regarding the matter of giving thanks:

Since several people expressed wishes and blessings etc.,

including "men's wanderings" and "women's wanderings"⁵⁷,

in order to participate and rejoice together,

in a manner of "a good heart feasts always"•⁵,

regarding the good news of an addition in the printing of the holy handwriting of our Rabbis, our leaders, and its distribution etc.⁵ - indeed,

since there is no time to reply and thank each one individually,

we take this opportunity to thank everyone together.

And on the contrary,

Since the speech about this is in the presence of many tens of Israel,

in a place where they magnify Torah and magnify prayer

(as above, section 1/ and especially within the four cubits of our master, my father-in-law, the Rebbe, the president of our generation,

in which he lived and acted during the last ten years of his life in this world

(and in a manner of continued action,

and on the contrary - "he is praised, etc., more than during his lifetime")

- this is with greater strength and greater might than expressing thanks to each one individually.

And may it be His will that we hear and be informed of good tidings always, all the days,

Out of joy and goodness of heart - joy that is above joy,

and delight that is above delight,

And in particular - through the increase in establishing Chabad Houses

(which are houses of Torah,

prayer and acts of kindness)

several times over,

increase in publishing of books and manuscripts,

dissemination of the wellsprings,

And addition

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Several times in this manner in the reprint and publication

(- lighting the candle of Ner Hashem, the soul of man)

That Bnei Yisrael from their scattered places,

That this is the content of the work and activity of K'K Moreinu veRabeinu Admorei Nasi Doreinu - "Yosef

(his first name)

Hashem has given me another son"'⁴',

that also from "after" they do _"בף&lt;¹¹³,

until the gathering of all Bnei Yisrael from their places of dispersion literally - in the true and complete redemption through our righteous Moshiach.

As usual,

one should conclude with the matter of charity - in order to complete the three lines of Torah

(Reading of the Torah and recitation of the Haftarah)

Avodah

(Afternoon prayer)

and gemach,

upon which "the world stands",

and "the world exists".

And may it be His will that very soon we merit the fulfillment of the prophecy in the haftarah "For My salvation is near to come and My righteousness to be revealed" - "My salvation" of Havayah,

and "Yours, Havayah, is the charity",

and in charity itself - specifically "My righteousness",

according to the ability of the hand

of the giver,

above all measurement and limitation,

to the primary tzedakah - that in exchange for the matter of 'tzedakah the Holy One, blessed be He, scattered Israel! among the nations',

the Holy One, blessed be He, redeems all of Israel,

as the conclusion and seal of the haftarah, 'He gathers the dispersed of Israel'

(and more than that)

I will yet gather [others] to him besides his gathered ones'.

and so it will be for us - the true and complete redemption of all the House of Israel,

"with our youngsters and our elders, etc., with our sons and our daughters"⁵,

"A great assembly will return here"⁵,

which,

in an instant, in the blink of an eye,

"Behold, with the clouds of heaven"⁵,

they are all found "in My house and in My walls",

in the Holy Temple and the Holy of Holies,

and within the walls of "the holy mountain in Jerusalem"⁵⁵,

and overall in the Holy Land,

that it spread to all lands⁵⁴,

just as "My house shall be called a house of prayer for all peoples".

And all this - in actual deed,

below ten handbreadths,

that we see this with actual physical eyes,

in our actual days speedily,

in our actual immediate time,

Amen may it be His will⁵⁵.

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